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Prayer, fasting, vigils, and all other Christian practices, however good they may be in themselves, certainly do not constitute the aim of our Christian life: they are but the indispensable means of attaining that aim. For the true aim of the Christian life is the acquisition of the Holy Spirit of God. As for fasts, vigils, prayer and almsgiving, and other good works done in the name of Christ, they are only the means of acquiring the Holy Spirit of God. Note well that it is only good works done in the name of Christ that bring us the fruits of the Spirit.
~St. Seraphim of Sarov




In order for one to understand the Saints and Fathers of the [Orthodox] Church, it is not sufficient to merely read them. The Saints spoke and wrote after having lived the mysteries of God. They personally experienced the mysteries.

In order for one to understand them, he too must have progressed to a certain degree of initiation into the mysteries of God by personally tasting, smelling, and seeing. You can read the books of the Saints and become very well versed in them with a ‘cerebral’ knowledge without even minutely tasting that which the Saints tasted who wrote these books through their personal experience.

In order to understand the Saints essentially, not intellectually, you must have the proper experience for all that they say; you must have tasted, at least in part, of the same things as they. You must have lived in the fervent environment of Orthodoxy; you must grown in it… A Whole new world must be born in a Westerner’s heart in order for him to understand something of Orthodoxy.
~Alexandar Kalomiros, Against False Union, 1959



The mysteries of our Faith are unknown and not understandable to those who are not repenting.
~Archpriest Nicholas Deputatov, ‘Awareness of God’ in the Orthodox Word Magazine, July-August 1976

 

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7:02PM

St. Niphon, the Patriarch of Constantinople...

…before he ascended the episcopal throne had been a novice at St. Dionysios’ holy monastery (on Mt. Athos). After he had directed the Church of Christ for many years, he resigned from the throne and returned to the monastery where he toiled for his repentance, without revealing his identity.

He said that his name was Nicholas and that he desired to be a monk. The hegumen (abbot) warned him first that it was customary in the monastery for every beginner to be assigned the task of caring for the monastery’s animals. The saint accepted with joy and stayed outside where the stable was and took care of the mules, feeding, watering, andkeeping them clean. He thus demonstrated insurmountable patience and humility.

Every night the monks saw a pillar of light rising from the stable to the sky. They told the hegumen about it, and the hegumen in turn prayed to God to reveal to him the meaning of this supernatural happening. And indeed it was revealed immediately to the hegumen that this person whom he had assigned the task of animal care, who also had to carry firewood from the forest, the Niphon the Ecumenical Patriarch who long ago had been one of the brotherhood of the monastery.

On the same night of this revelation to the hegumen, who was overwhelmed by the saint’s total humility, he called all the priests and deacons and asked them to vest and to stand in line with the other monks carrying the liturgical fans, candles and incense, waiting to receive the saint when he returned from the forest leading the animals and carrying firewood. When he arrived wearing his old raso and with dust on his uncombed hair, they all fell on their knees asking for his blessing and saying, “Our Patriarch, your humility is enough! Take your shepherd’s staff and lead us all to the pasture of salvation!”

from An Athonite Gerontikon

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